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SERMONS

'•V?

O N T H E

Following SUBJECTS;,

The charafter and bleffednefs of the merciful.

The bleffednefs of feeing God in this life, and alfo in hea- ven.

The character of the pure in heart.

The neceffity of being pure in heart.

The charafter and bleffednefs of the peacemakers.

The charafter and bleffednefs of thofe that are perfecuted for righteoufnefs fake.

The diverfity of conditions among mankind, the ap- pointment of Providence.

The excellence of Charity.

Men naturally capable of knowing and doing well.

The certainty of being accept- ed of God in well-doing.

The advantage of a religious life in point of certainty, beauty, worth, and plea- fantnefs.

No Faith faving but that which works by Love.

By thelate Rev. Mr. HENRY^GRO VE, of Taunton.

Publiflied from the Author's Manuscript,

VOL. II.

LONDON,

Printed and fold by M. Fenner, at t\it Turk's- Head in Gracechurch-Streei, m d c c x l 1 1 .

/

THE

CONTENTS of the

Second Volu me. .

S E R M. I.

The charadter and blefTednefs of the merciful reprefented.

Matt. V. 7. BleJJed are the merciful for they'fhall oh-- tain mercy. Page i

S E R M. II, III, IV, V.

The blefTednefs of feeing God in this life, and alfo in heaven — the character of the pure in heart — and the abfolute neceflity of being pure in heart.

Matt. V. 8. Bleffed are the 'pure in hearty for they Jhallfee God. 28

S E R M. VI, VII.

The charadler and blefTednefs of the peace- makers defcribed.

Matt. V. 9. Blejfed are the peacemakers ; for they Jloall he called the fons of God. 151

S E R M. VIII, IX.

The chara<5ter and blefTednefs of the perfe- cuted for righteoufnefs fake reprefented.

Matt. V. 10. Bleffed are they that are perfecuted for righteoufnefs fake 5 for theirs is the kingdom of hea- ven, 190

SERM.

The CONTENTS.

S E R M. X, XI, XII.

The dlverfity of conditions among mankind the appointment of Providence — the duties of the rich — the duties of the poor, and their equality with the rich in the moft im- portant things.

Prov. xxii. 2. 'The rich and the poor meet together^ the Lord is the maker of them all. 234

S E R M. XIII.

The excellence of Charity.

1 Cor. xiil. 8. Charity never faileth -, hut whether there he prophecies^ they Jloall fail ; whether there he tongues, they floall ceafe \ whether there he know- ledge, it fhall vanifh away . 312

S E R M. XIV, XV.

Men naturally capable of knowing and doing well — and the certainty of being accepted of God in well-doing.

Gen. iv. 7. If thou doefi well, fhalt thou not he ac- cepted? 344 S E R M. XVI, XVII.

The advantage of a religious life in point of certainty, beauty, worth, and pleafantnefs.

Prov. iv. 18. But the path of the jufl is as the fhining

light, that Jhineth more and more unto the perfect

day, 398

S E R M. XVIII, XIX.

Of Faith that works by Love.

Gal. V. 6. But faith which workeih hy love. 453

SERMON

SERMON I.

The charad:er and bleflednefs of the merciful reprefented.

Matth. v. 7.

Blejfed are the merciful \ for they fhall obtain mercy,

A C H of thefe Beatitudes carries in it a command, en- joining that virtue, to which the Beatitude belongs; fo that when our Saviour faith,B/^- ed are the merciful^ it is the fame, as if in more words he had faid to his hearers, " whofoever would be a difci- " pie of mine muft be merciful ; I require *' it of him, and upon no other condition ** will I own him to be one of my fol- VoL.JI. B " lowers."

2 'The charaBer of the Vol. II.

" lowers." And Chrift is not fo hard a mafter, as to command and expedl things impoffible ; he knows what is in man^ the little jflrength we have of our own, and all thofe affiftances we farther need j and be- ing mofl merciful himfelf, he will give us grace proportioned to thofe heights of fpiri- tual perfection to which he calls us. Let no man, therefore, plead, " I cannot help *' my natural temper ; if I am not among " thofe whom Chrift pronounces blejjed^ it " is no fault of mine :" on the contrary, give me leave to fay, it is doing great inju- ftice to the Saviour of mankind, and not only grofsly but wilfully mifreprefenting the meaning of his words, to talk after this manner. He plainly tells us, that we muft be fo and fo qualified, in order to partake of the rewards of the gofpel j not that we can immediately work thefe qualifications in ourfelves, or even attain to them without the fuccours of divine grace ; nor is any fuch thing demanded j but this he demands, and very juftly, that we fliould unfeignedly endeavour after every good difpofition, that we fhould ufe all the means appointed to this end, and pradlife the external duty ; and whoever keeps on in this courfe, he is fure, in the end, not to want any one holy difpofition of mind, or degree of fuch dif- pofition neceflary to entitle him to the

chriftian

Ser.I. merciful reprefented, ^

chriftian bleJJ'ednefs. And, therefore, inftead of making excufes, which will never be admitted by our Judge, for our not being fuch perfons as the gofpel requires, let us in earned fet ourfelves to know and do the will of God, that we may be blejfed in the deed J as we certainly (hall, if we are no more wanting to the grace of God, than that grace is wanting to us.

In treating of this excellent temper of mercy ^ I fhall,

I. Explain the charafler of the mer-^ ciftd: and,

II. Represent their bkjfednefs,

I. I SHALL begin with explaining the character of the merciful For this pur- pofe, it may be of fome ufe to obferve^ that mercy is fomething beyond {^n&. jujiice -^ they are therefore , in fcripture, not only mentioned diftindly, but placed in their natural order, fivd jujiice, and then mercy ^ as a higher degree of perfedlion. ^ H^ hathjioewed thee, O man, what is good, and what does the Lord require of thee, but to dojujily, and to love mercy f ^ Tou have ne^ gleSled the weightier matters of the law, judg- ment and mercy, fuflice there muft be where there is mercy, it being impolTible B 2 that

! Micah. vi. 8. ? Matt, xxiii, 23.

4 The chara^er of the Vol.11.

that he, whofe charad:er it is to be merciful to all, fhould be knowingly unjuji to any ; that he who takes a pleafure in delivering oihers from the evils they fufFer, (hould, himfelf, willingly bring evils upon them which they have not deferved. In vain, therefore, does any pretend to the greater virtue, who has not the lefs; nor will it fuffice, that a perfon perform the leffer du- ty, when the greater is in his power. We muft not only be jiijl^ but merciful. To do ju/ifyy is only paying a debt, for which the Creditor owes us no thanks ; to love and pradife mercy ^ is doing fomething by which we oblige another to thankfulnefs, not be- ing under the fame obligation to mercy that we are to jnftice. Take notice I only fay the fame , for obliged we are to be merciful as well as to be jiift j but then this obliga- tion does not arife, as that of being jujl does, from another man's having a claim to all that I render him as properly his own, but from other confiderations. 'Tis true, in one fenfe, mercy itfelf is but ftri6t jufiice ; that is, mercy to men is no more than ju^ fiice to God. But, as we are here fpeaking o? juftice^ as it regards our fellow-creatures, it is certain, that, in this refped:, the ideas o^ juftice and mercy are very diflindt, and that mercy befpeaks fomething nobler than fimple jufiice, — I would further remark,

that

Ser.I. merciful reprefented, ^

that as mercy differs from ftrid: jufiice^ fo it is not of the fame extent with goodnejs. In- deed, ail merc)\ implys goodnefs^ or kind affedlion towards others ; but, on the other hand, all goodnefs is not inercy : we do not call the goodnefs of God to angels, or to men in a ftate of innocence, by the name of • mercy -, nor is it proper to fay, that we (how mercy to another as often as we give him a proof of our good will. Mercy is goodnefs or benevolence, at it refpedts the unhappy ; that is, thofe, who upon one account or other, are objeds of our compaiTion.

The mercful man may be thus defined : — He is one who, by the goodnefs of the chriftian temper, is conflantly difpofed to ihow mercy where it is proper, and he is in a capacity of doing it. — By the goodnefs of the chriftian temper, I mean fuch a bene- volence or good-will towards our fellow- creatures, as flows from the principles of religion and virtue. The mere fid man, in the judgment of God, is mercfid out of choice, and as the effedl of the right ufe of his reafon ; he has a fenfe of duty deeply imprefs'd upon his mind, and an habitual in- clination of heart correfpondent to it : as the command of God obliges him to be mercijid, fo love and gratitude to God prompt him ; and the confideration of the real excellence and amiablenefs of the B 3 thing,

6 ^he charaBer of the Vol.11.

thing, and its being an imitation of the di- vine nature, and the like, powerfully incline him to it. Such is that goodnefs from which the kindnefs and beneficence of the merciful man proceeds. It is never found alone, but in company with all the other virtues of the chriftian life, and attended with the practice of every duty ; fo that, in the language of the gofpel, no man is mer^ ciful towards his fellow- creatures, who is not likewife temperate in regard of himfelf, and devout, and obedient, and refigned to- wards God. Where the natural temper is compaffionate and fympathifing, this chri- flian goodnefs, inftead of extinguishing na- ture, which was what the Stoicks propofed, will build upon it, and improve and refine it into a grace. Religion never oppofes nature when it leans the right way ; but, on the contrary, encourages every fuch dif- pofition as tends to the happinefs of the in- dividual, or the benefit of fociety ; and which may, therefore, be efteemed' truly natural. Do we not read in *= fcripture of the tender mercies of God^ Xh^ founding of his bowels, his being full of cojnpajjion, and his heart's being turned within him, and the like? Now, though thefe expreffions are plainly ufed, in condefcenfion to human

weak-

^ Pfal. cxlv. 9. If. Ixiii. 15. Pfal. Ixxxvi. 15. Hof. xi. 8.

Ser.I. merciful reprefetited. y

weaknefs, fignifying no more than that the mercy o^ God operates as effedually, as if it fprung immediately from natural affedions, by which he was adtuated ; yet, from hence we may argue, that fuch natural affedlions, how incompatible foever with the perfedlion and blefTednefs of the divine nature, are no difgrace to the nature of man in the prefent ftate, to the neceffities of which they are very well fuited. Surely, St. Paul would never have told the Philippians^ that ^ he longed after them in the bowels of Chrijl ; or have exhorted the CohJJiam ^ to put on bowels of mercy ; if wifdom obliged us to flifle in ourfelves, as much as poffible, all the emo- tions and fentiments of mercy as a natural paffion, and to follow our duty, purely upon the motives of reafon and religion, without deriving any fuccour from natural inclina- tion. Were it poffible to do this, which it is not, yet we fliould not endeavour it ; but rather acknowledge the goodnefs of God, in this alliance between inclination and duty, and labour to ftrengthen it, by diligently cul- tivating every ufeful principle, whether na- tural or fupernatural. What we are to re- member is, that a natural mercifulnefs of temper by itfelf will not do ; neither pro- ducing fuch a conftant feries of merciful and kind adlions againft all temptations to B 4 the

i Phil. i. 8. « Colof. iii. 12.

8 l^he charatier of the Vol. II.

the contrary, as when it is improved by the clear Ught of the underftanding, the convidions of confcience, and the influences of divine grace j nor, when purely natural^ be intitled to any reward j but when that mercijulnefi which is infpired by the princi- ples of the gofpel, is added to that which fprings from nature, what was only an ami- able inftind;, becomes an excellent virtue, acceptable to God, and fure to be rewarded by him : or, if it fliould fo happen, that a man's natural temper is not the bed in this refpeft, rather inclining to feverity than 7nercy ; yet , where the gofpel exerts its mighty influence, fo as to create the foul anew, and difpofe it to all the exercifes of chrifliian compaffion, this evangelical good- nefs will fupply the defeds of nature, and becoming, by cuftom, a fecond nature, will give a perfon great fatisfa(3:ion in doing ad:s of mercy ^ which before afforded him little or none. And there is one thing to be faid even for this natural feverity of temper, that fuch perfbns are better difpofed to maintain the rights of jujlice in the world ; and, in this view, the wifdom of God appears, as to the diverfity of tempers fo remarkable among mankind, that the Author of nature deligned it for the good of focieties, to which it is manifefl:ly fubfervient ; lince, if all men were fitijul and compojjionate in

the

Ser.I. merciful reprefented, g

the degree that fome are fo, the inftances of a righteous and neceiTury fever ity, would be fo few, as not fufficiently to awe thofe who are inclined to invade the rights of others. Let thofe of oppofite tempers, only take care, on the one hand, that their compajjion does not betray them into an un- diftinguifhing gentlenefs, prejudicial to the neceffary execution of juflice -, and, on the other," that their feverify does not degenerate into favagenefs and inhumanity, which will render them deaf to the calls of mercy ; and let thefe latter only follow the genius of the gofpel, and it will foon bring them to a temper fuited to "this mixed, imptrfedt flate of things, in which there is need of mercy, as well as, oi jujlice. And, it may be truly faid, in honour to that wife and gra- cious Being who has framed our nature, that there is fome difpofition to the exercife of mercy in every one's conftitution, that there are fome feeds of a merciful temper in all, though not fo vifible in fome natures : and where the gofpel comes in its power, even thefe perfons will, ^ as the eleSi of God, put on bowels of mercy j the latent feeds of be- nevolence and goodnefs, will fpring up, gain ftrength continually, and bring forth fruit to perfedion.

Having given you this general account pf the virtue of mercifulnefs^ it may be

pro-

10 Hoe charaBer of the Vol. II

proper to confider feme particular inftances in which this chriftian temper difplays it- felf ; but before I do this, I would briefly premife two things ^ — That mercifidnefs^ like many other virtues, is, in its exerciie, go- verned by prudence ; — And that it is limited by jujiice. I hinted this juft now, but think it needful to take more exprefs notice of it.

I. The exercifes of a merciful temper, are to be governed by prudence. A man may be indifcretely merciful^ not chufing a proper objedl, or a lefs proper one j or mif- taking in the degree or manner of {hewing mercy. Prudence is neceflary to direct us in all thefe, that following the dictates of a generous heart, but not ufing fo much dif- cretion as we fhould, we may not fuffer ourfelves to be deceived with the firft ap- pearance of things, which are not always the trueft ; and when we think we are do- ing an adt of mercy, incourage floth, and wickednefs, and hypocrify. And then, as to the degree ; that perfon who is a worthy obje(fl of mercy in one degree, may not be fo in another ; or rather, what is mercy in a lower degree, may ceafe to be niercy when carried further, not being needed. And, as to the manner in which we exercife merc\\ \ve are to confider in what way it will moft

efFedlually

Se R. I. merciful reprefented, 1 1

eiFedtually anfwer its end, and not what they who are the obje(fls of it would chufe ; or what will only fatisfy a prefent occafion, but not be lb beneficial at long run. I muft put in one caveat here, viz. that, un- der pretence of ufing prudence in our mercy ^ we muft not diftinguifti away our obliga-^ tions to this virtue, and either wholly ne- glect, or unleafonably delay an adl of mer- cy^ when a fit opportunity offers : better be guilty of an error on the other hand, by being merciful in the wrong place, than not to be fo when it is neceffary.

2. As vtercy muft, in many inftances, be governed by prudence^ fo it is fometimes limiLcd by jufiice. Circumftances may be fuch, that mercy to one man, would be injufiice to another, perhaps to a great num- ber. Now, in this fenfe, jujlice muft al- ways take place of charity. The obligations oi jujiice, are fir ft to be confidered and dif- charged ; and then, if after thefe are fecured, we can indulge to a merciful temper, we fbould not, willingly, baulk any inviting oc- cafion of doing it. The ufefulnefs of thefe two obfervations will be beft judged of, when we are confidering fome of the par- ticular inftances in which a merciful temper 4ifcovers itfeif.

I, The

12 ^be charadter of the Vol. II.

I. The firft inftance I fhall name, is mercy to the poor. There is no age in which that obfervation of our Saviour is not veri- fied, ^ the poor you have always with you. Some there v^^ill be who are unavoida- bly fuch, though more whofe poverty is their fault ; and what our duty is towards fuch perfons, no one can be ignorant, who reads the fcriptures. ^ He that defpifeth his neighbour fnneth j but he that has mercy on the poor happy is he. And fo again, he that opprejjeth the poor reproacheth his maker ; but he that honoureth him hath mercy on the poor. ^ The righteous co?ifidereth the caufe of the poor ; but the wicked regardeth not to know it. Here the Law and the Prophets fpeak the fame language. ' The poor pall never ceafe out of the land ; therefore I com" mand thee, faying^ thoujhalt open thine hand wide unto thy brother, to thy poor, and to thy needy in thy land. ^ Is not this the jaft that I have chofen, to deal tloy bread to the hun- gry, and that thou bring thy poor who are caji out to thine houfe ? when thou feeji the naked that thou cover him, and that thou hide not thy felf from thine ownfefi? * Break off thy fms by right eoujhefs, and thine iniqui- ties

' Mat. Kxvi, II. sProv. xiv. 21 — 31 ■* Prov. xxix. 7. » Deut. xv. II. ^ Ifa. Iviii. 7. * Dan^ iv. 27.

Ser. I. merciful reprefented, i^

ties by Jhewing mercy to the poor. ^ If a brother or a jifter be naked and defiitute of daily food ^ the merciful man does never con- tent himfelf to fay, depart in peace ^ be you nvarmed^ be you filed j for, as the Apoftle yames takes notice, if, notwithftanding, fuch good words, we give them not thofe things which are needful for the body, what does it profit either them or us ? But then to know in what manner and degree we are to fhew mercy to fuch perfons, prudence muft be confulted. Some, as I obferved juft now, are poor through their own fault; now, fuppofing this, yet, if in the condition in which they at prefent are, they cannot help themfelves, we ought to pity and fuccour them, notwithftanding their having brought themfelves into it ; and if to our alms we add our endeavours to convince them of their fin, that they may truly repent of it, and amend their doings, fo much the better. If they are under no wants but what they could very well fupply themfelves, would they but take the pains to do it, then the beft way of fhewing mercy to fuch, is to oblige them to work, it not being a real kindnefs to any one, to encourage him in a life of idlenefs. This is agreeable to the direction of the Apoftle ; " If any man will not worky neither let him eat. As for the

virtuous ? James ii. 15, i6, ^2 ThelF. iii. 10.

14 ^he charaSier of the Vol. IL

virtuous poor, they have a double title to our relief, as poor, and as virtuous ; and it looks as if that man had but little religion and goodnefs himfelf, v^^ho can, knowingly, fufFer any who fear God, to want food con- venient, when it is in the power of his hands to give it to them. What mercy challenges is, that " we deliver the poor when they ay. The manner of doing it, whether by finding them employment, by occa- fional charities, or ftated provifions, muft be left to every one's difcretion ; fo the thing be really and effectually done, in what- ever way it be, the demands of mercy are iatisfied.

2. Those who are brought into circum- fiances of diftrefs by calamitous accidents, may reafonably exped: that mercy fhould be fhown them which they want. Perhaps they are at a diftance from their home, and have not where- withal to fupport themfelves by the way without begging, being, fome how or other, reduced to great ftreights. Per- haps they have had loffes by fire, or have fuf- fered ihipwreck, or been ruined by the kna- very of other men. 'Tis true, many who apply for charity under fuch pretences as thefe, are no better than cheats, who de- light to ramble from place to place, and, by fuch ads as thefe, to get money from

thofe

* Job xxix, 12,

Se R . I. vierciful reprefented, i ^

thofe who are inclined to commiferate per- fons in diftrefs j and, therefore, we cannot be blamed, if, according to the diredion before given, we are upon our guard, and prudently make what inquiry we can in- to the truth of the cafe ; but then, if up- on inquiry, we find no juft ground for fuf- picion of any fraud, or the cafe, at worft, be only doubtful, we oughtnot to withhold our hand from doing good, leaft, inflead of adling the part of the merciful m.2kn^ we be like Nabal"^^ who, to cover his own covetous and churliih temper (when Da- vid's young men apply'd to him to give them whatever came to his hand) made ufe of this plea ; fFbo is David ? and who is the fin of Jejfe ? there be many fervants, now-a-daySj that break away every manfrofji his mafier. , Shall I then take my bread and my water J and my Jlejh that I have killed for my jhearers^ and give Ht unto men whom I know not from whence they be ? Life is full of cafualties and changes, fome of them very diftrefsful, for which, as every wife man will endeavour to be prepared, with refped: to himfelf, fo every merciful man, with re- gard to others. Our Saviour's parable of the "^ good Samaritan^ is very inftrudive. The Prieft and the Levite, though of the fame nation and religion with the unfortu- nate ? I Sam, XXV. lo, &c. ^Luke x. 30— «

1 6 Hoe charaBer of the Vol.IL

nate perfon who had fallen among thieves^ •whojiript him of his raiment, a7id wound- ed him, leaving him half dead j and though , by their profeffion , more pecu- liarly obliged to be examples of every kind of virtue, yet did no more than juft look upon him, and then pajfed by on the other fide-, but this honeft man, whofe heart was as much better , as his religion was worfe than theirs, though there were no dealings between the Samaritans and the fews^ no fooner faw him, than he had compajjton on him, bound up his wounds, pouring in oyl and wine, and having brought him to the next inn upon his own beaft, leaves what money he had to fpare with the hoft, telling him, that whatever farther expence he (hould be at upon the poor man, he would be an- fwerable for it. What may not be hoped for from the true religion, where it is pro- fefs'd in fincerity, if fuch inftances as thefe may be fuppofed to occur under a falfe one, or where the true has been extremely cor- rupted, which was the cafe of the Sama^ ritans ?

3. To thofe who labour under great bo- dily infirmities, imperfections, ficknefles, or pains, pity (hould be fliown. 'Tis bar- barous to make the imperfedions and ble- mifties of others, whether in the fhape of their bodies or otherwife, the fubjedl of

mirth.

S E R . I. merciful reprefented. i y

mirth; nothing can be more abhorrent from the temper of a merciful and tender- hearted man : fuch a one will be ready, as often as he is called to it, to vifit the fick, and to pray for them, and by kind and chriftian difcourfe, or by any affiftance he can give them, to render their condition lefs grievous and infupportable to them. The fame he will do.

4. If they are in a ftate of trouble and afflidion upon any other account. While he bears the cafe of the afflicted upon his heart before the throne of the heaven- ly mercy, making interceffion with God on their behalf, that he would comfort them who are caft down^ he will not be back- ward to do all he can to adminifter confola- tion to them ; he will think how he may make their burthen lighter, "" comfort the feeble-minded^ and let in light and joy upon the foul that walketh in darknefs: in a word, ^ he will remember them who are in adverfity\ as being 'himfelf likeivife in the body ; efpecially, fuch as fuffer for the fake of Chrift and a good confcience, becaufe they dare not profefs what they do not be- lieve, nor pradife any thing which they ap- prehend their religion condemns. When perfons of this charafter are imprifon'd or banifh'd from their homes, or defpoiled \ I Their. V. 14 ' Heb. xiii, ?.

C of

1 8 The charaBter of the Vol. 11.

of their goods, or feel the rage of the per- fecutor in any other inftances, the rage and malice of their ememies ferves but the more to excite his mercy and compaffion.

5. He can ^ have compajton on the ignO' rant and thofe who are out of the way^ whe- ther their error be in point of dodtrine or pradtice. Does another ignorantly oppofe any truth, or efpoufe any falfe opinion 5 do what he ought not, or omit to do what he ought ; or fcruple things of an indifferent nature ? He is not a friend to rough and hafty methods, values no vidtory but what is obtained by argument, and inflrudlion, and other fair means, makes allowances for the different capacities and opportunities of men, and even for their prejudices and paflions, and patiently waits for the convic- tion and return of thofe who are unknow- ingly gone aflray : nay, "" if a perfon be overtaken in a fault which will not admit of the plea of ignorance, he follows the advice of the Apoftle Faul to the Galatians^ to rejiore fucb a one in the fpirit of meek- nefs, confidering himfelf leajl he alfo be tempts ed. Put the cafe yet farther, that a man is not barely chargeable with a fingle fault committed under great temptations, but is ing-agrd in a courfe of vice ; the merciful man does not think, that even fuch a one

has

I Heb. V. 2. I Gal. vi. i.

S E R . I. merciful reprefented, \ 9

has forfeited all title to compaffion ; or how little foever it may be deferved on the one hand, that it is not due on the other : he confiders the condition of perfons blind- ed, infeebled, and inflav'd by fin, as the moft deplorable in the whole world, and therefore, in mercy to them, will gladly be fubfervient to the grace of God, in con- vincing and reclaiming them; and, much more, will be careful not to make them more hardned and defperate by any want of mercy on his part j he will be contriv- ing one way after another to win upon them, and manage his reproofs fo, that they may appear to proceed from kindnefs, and by that means enter into them, and bring them into captivity to the obedience of Chrtft.

6. Can he punilh an offender at his dif- cretion ? the mercifid man rather chufes to forgive and pafs by the offence ; this is what he chufes, tho*, contrary to his inclinations, he is fometimes obliged to punifh. This is often the cafe as to parents, maflers of families, and magiflrates 5 the fault is fiich that they cannot fuffer it to go wholly unpunifhed without being wanting to them- felves, to others, and even to the guilty per- fons ; but then if they are among the mercifid, who do not willingly corredl, the punifh- ments they infli<ft are no greater than are abfolutely neceffary, and are always temper'd C 2 with

20 ^he charaBer of the Vol. II

with mercy. When they can fafely do it, and there is a profpe6t of a happy efFe(5t from gentler means, they are better pleas'd to overlook an offence, and if they err, 'tis always on the merciful fide ; and the fuc- cefs of fuch kind and gentle methods gene- rally, if not always, juftifies their choice of them, fo as in point of prudence, as well as in other refpeds, to prove them the beft and moft eligible. — This may be fufficient for the charaBer of the merciful

11. Their hleffednefs comes next to be confidered. BleJJed are the merciful; for they jliall obtain mercy.

I. They are mofl likely to find it from men, if they happen to need it ; as, con- fidering the changeablenefs of all human things, 'tis very poffible they may. Where is the man who is exempted from the com- mon infelicities of life, or the weaknefiTes and errors incident to human nature ? And 'tis feldom but mankind are fo juft as to make a diftindion between thofe, who in the time of their eafe and prof- perity were inclined to do good, and to communicate, and to be gentle and favour- able ; and others, whom the miferies of their neighbour did not at all move to compaf- fion, who perhaps were rather cruel than merciJuL Do thefe two forts of men fall

into

S E R . I. merciful reprefented. 2 r

into a condition which is the reverfe of what they once lived in ? The different treatment they meet with from the world will be anfwerable to their different cha- ra(fler and condud: before ; in fo much that almofl all will be ready to pity and help the former, few or none the latter. They forgave 2iX\^ {hall h^ forgiven-, "^ they gave, and it fiall be give?z again ; good meafure^ preffed down and fhaken together^ flmll men give into their bojom ; for with the fame meafure men mete withal^ it fiall be meafiir'd to the?7i again ^ even by their fellow men, who are feldom fo bad as intirely to dif- regard this part of diflributive juflice. The fate of the unmerciful man is often agreeable to thofe words of the Ffalmifi, "" let there be none to extend mercy to him, becaufe he remembred not to Jhow mercy ; but perfecuted the poor and needy, that he might even flay the broken in heart. And however this be, yet,

2. They are fure to find mercy with God, who are merciful as their Father in heaven is mercifid. Both our natural no- tions of God, and the revelation he hath made of his will to mankind, alTure us of this 5 y with the mercifid he will jhew him" felf merciful. The reafon is, that he can- not but delight in thofe who are like him- C 3 felf;

^ Luke, vi, 38, I Pfal, cix, 12, y Pfal. xviii, 25,

22 The blejj'ednefi of the Vol. II.

felf 5 and the more like him they are, the more he will delight in them, and confe- quently delight more to fhow favour to them. Hardly any man can be fo ignorant of himfelf and of his condition as to think, he does not ftand in any need of the mercy of God. Alafs, what could the beft and happieft of men do without that mer- cy f ^ Tis of his mercy that we are ?iot con- fwnedy and becaufe his compajjions fail not. Should he proceed with us according to the rigour of juftice, who of us could ftand in his fight ? In this cafe the expediency and wifdom of following our Saviour s advice is manifeft ; ^ when ye fland prayings forgive if ye have ought againjl any ; that your Father alfo which is in heaveji may forgive you your trefpajfes. To which he adds, but if you do not forgive^ neither will your Father which is in heaven jorgivre your trefpajfes. And accordingly, in the ^ parable of the kifig who took account of his fervants^ when there was brought unto him one who ow'd him ten thoufand talents, upon his falling down to him, and intreating him to have patience with him, he was moved with compaf/ton, and loofed him, and for- gave him the whole debt : but when this fame fervant, inftead of imitating his Lord, proceeded to the \xivi\o^ feverity with

a ? Lam. iii. 22, * Mark xi. 25. ^ Matt, xviii. 23.—

S £ R . I. merciful reprefented. 2 3

a fellow fervant who ow'd him, in compa- rifon, an inconfiderable fum j his Lord was io exceedingly difpleas'd with him for a condu(5t, alike ungrateful to him, and un- merciful to his fellow fervant, as to recall his former grant, and to deliver him to the officer of juflice, till he Jkould pay all that was due unto him. So likewife, faith Chrift, Jhall my heavenly Father do unto you^ if ye from your hearts forgive not every oni his brother their trefpajjes. And is not this a confideration fitted to work upon men of all tempers ? Is not our condition happy or miferable according as our fins are forgiven or not ? Now the tnercy we (hew to men, being of the right kind, gives us a title to the pardoning mercy of God j that ex- preffion of ' Solomon being true in this fenfe, if it was not the fenfe intended, by mercy and truth iniquity is purged. Not that there is any thing of proper atone- ment or merit in mercy ^ or as if the mer- ciful man were fafe in a courfe of unrepen- ted fin ; no, it only fignifies the great accep- tiblenefs of a merciful temper to the God of mercy, when it proceeds from right principles j and that mercy is one very good fign, among others, of our being the children of God, and in a fi:ate of favour with hini. The day of final retribution is a time C 4 when

• Prov. XV i. 6,

24 ^h^ blejfednefs of the Vol. II.

when we iLall all be obliged to caft our- felves upon the mercy of our Judge j and how {hall we find mercy in that day ? not, furely, by denying to our fellow creatures that mercy and kind?2efs which we hope for from God ; the Apoftle ^ "James having told us, that he jhall have judgment without mercy who has JJjown no mercy ; while, in refpecSt of the mercijul man, mercy rejoiceth againfi judgment. The reprefentation our Saviour gives of the tranfa<5tions of that aw- ful day, in the 25^^ chap, of St. Matthw'% Gofpel, is well known ; and the fentence is made to turn upon the exercife or neg- lect of adls of mercy ^ which adts of mercy he farther reprefents, as fhown or denied to him ; in as much as ye have done or not done it to one of the leaft of thefe my bre- thren (i. e. given meat to the hungry, drink to the thirfty, taken in the ftranger, cloath- ed the naked, vifited the fick and the im- prifoned) ye have done or not done it unto me. When this is confidered, who will not join his fafFrage with our blelTed Saviour when he faith, Blejfed are the merciful for they fkall obtain mercy ?

Le t us now very briefly Apply the whole In a ufe of Exhortation. — We have feen the charaBer of the mercifid man explained, and his blcj]}dnefs (hown ^ let us refolve to

t James, ii. 13,

S E R . I. merciful reprejented, 2 5

go and do likewife ; let this fplrlt run thro' all our acftions, for it will give them a very great grace and beauty. Mercy adorns every condition, whether private or pub- lick i no man lofes any thing of his influ- ence upon others, or the refped: he has from them, by fliowing mercy upon every proper occalion -, and when he doth {how mercy, doing it with chearfulnefs, as a thing his very heart is fet upon. The obe- dience and fervice which are paid to a parent or mafter of this charader are from the heart, and therefore more certain and conftant ; nor is the .authority of the pub- lick magiftrate ever fo well regarded, as when it fits eafy upon the governed, and is attended with mercy. ^ By mercy JJmll the throne be ejlablified, faith the Prophet Ifaiah. Among all the titles of a fovereign prince, that of clemency adds the greateft luftre to his crown, as it is the attribute which God himfelf moft delights in. The chriftian inftitution is in a peculiar manner adap- ted to infpire fentiments of mercy and cojn- paffion, as there is no other which lays fuch a flrefs upon them : here we have the mercy of God unveiled and exhibited in the moft furprizing difplays of it; pardoning iniquity, tranfgrejjion, and Jin, juftifying the guilty, railing the miferable, fupporting the

weak, « Ifai, xvi. 5.

26 The blejfednefs of the Vol. II.

weak, reftoring the wandring and the fal- len, endeavouring to foften the obdurate, waiting for the return of the delaying fln- ner, and filling the hungry foul with good- nefs. ^ Te likewife know the grace of our Ijord yefus Chriji, that thd he was rich, yet for our fakes he became poor^ that we, thro^ his poverty, might be made rich : that ^ he is a merciful as well as faithjul high-prieft ; had pity on all the children of diftrefs when he convers'd here upon earth, and does not forget the infirmities or fufFerings of his members in his moft exalted ftate. Now God forbid we (hould not follow fuch patterns! God forbid we fhould not prac- tife a thing which will be fo much our honour, and contribute fo much to our hap- pinefs prefent and future ! If any virtue is its own reward, tis a benevolence which knows how to adapt itfelf to the weaknefles and wants of all our fellow creatures. This world is the only place, and this life the only time, wherein there is any room for the exercife of mercy properly fo called ; in heaven tis all innocence, and content, and fulnefs of joy 5 the bleffed love one ano- ther perfe(5tly, but to be merciful they have no occafion to eternity ; there they forever en- joy the efi^edts of the divine mercy, and reap the fruits of their own, of which they

fowed \ 2 Cor. viii. 9. ! Heb, ii. 17,